The Bible

 

Бытие 35

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1 Богъ сказалъ Іакову: встань, поди въ Веѕиль, и живи тамъ; и устрой тамъ жертвейникъ Богу, явившемуся тебј, когда ты бјжалъ отъ лица Исава, брата твоего.

2 И сказалъ Іаковъ дому своему, и всјмъ бывшимъ съ нимъ: бросьте боговъ чужихъ, находящихся у васъ, и очиститесь, и перемјните одежды ваши;

3 встанемъ и пойдемъ въ Веѕиль; тамъ устрою я жертвенникъ Богу, Который услышалъ меня въ день скорби моей, и былъ со мною въ пути, въ который я ходилъ.

4 И отдали Іакову всјхъ боговъ чужихъ, бывшихъ въ рукахъ ихъ, и серьги, бывшія въ ушахъ у нихъ; и закопалъ ихъ Іаковъ подъ терпентиномъ, который близъ Сихема.

5 Потомъ они отправилисъ. И былъ ужасъ Божій на окрестныхъ городахъ, и не преслјдовали сыновъ Іаковлевыхъ.

6 И пришелъ Іаковъ въ Лузъ, иначе Веѕиль, въ землј Ханаанской, самъ и всј люди бывшіе съ нимъ;

7 и устроилъ тамъ жертвенникъ, и назвалъ сіе мјсто: Эл-Веѕиль; ибо тутъ явился ему Богъ, когда онъ бјжалъ отъ лица брата своего.

8 Тогда умерла Девора. кормилица Реввекина, и погребена ниже Веѕиля подъ дубомъ, который и назвалъ Іаковъ дубомъ плача.

9 Опять явился Богъ Іакову, по возврашеніи его изъ Падан-Арама, и благословилъ его.

10 И сказалъ ему Богъ: имя твое Іаковъ. Отнынј ты не будешь называться Іаковомъ, но будетъ имя тебј Израиль. И нарекъ ему имя: Израилъ.

11 И сказалъ ему Богъ: Я Богъ Всемогущій. Плодись и умножайся. Народъ и множество народовъ произойдетъ отъ тебя, и цари выйдутъ изъ чреслъ твоихъ.

12 Землю, которую Я далъ Аврааму и Исааку, Я дамъ тебј, и потомству твоему по тебј дамъ землю сію.

13 И возшелъ отъ него Богъ, отъ мјста, на которомъ говорилъ ему.

14 И поставилъ Іаковъ памятникъ на мјстј. на которомъ говорилъ ему Богъ, памятникъ каменный; и возлилъ на него возліяніе, и возлилъ на него елей.

15 И нарекъ Іаковъ имя мјсту, на которомъ Богъ говорилъ ему: Веѕиль.

16 И отправились изъ Веѕиля. И когда еще оставалось нјкоторое пространство земли до Ефраѕы, Рахиль родила, и роды ея были трудны.

17 Когда же она страдала въ родахъ, повивальная бабка сказала ей: не бойся; ибо это еще тебј сынъ.

18 И когда выходила изъ ней душа, ибо она умирала, то нарекла ему имя: Бен-они. Но отецъ его назвалъ его Веніаминомъ.

19 И умерла Рахиль, и погребена на дорогј въ Ефраѕу, которая есть Виѕлеемъ.

20 Іаковъ поставилъ надъ гробомъ ея памятникъ. Сей памятникъ на гробј Рахилиномъ находится до сего дня.

21 И пошелъ Израиль далје, и раскинулъ шатеръ свой за башнею Гадеръ.

22 Во время пребыванія Израиля въ сей странј случилось, что Рувимъ пошелъ, и преспалъ съ Валлою, наложницею отца своего. И услышалъ Израиль. Сыновъ же у Іакова было двјнадцать.

23 Сыновья Ліи: первенецъ Іаковлевъ Рувимъ, по немъ Симеонъ, Левій, Іуда, Иссахаръ, и Завулонъ.

24 Сыновья Рахили: Іосифъ и Веніаминъ.

25 Сыновья Валлы, служанки Рахилиной: Данъ и Нефѕалимъ.

26 Сыновья Зелфы, служанки Ліиной: Гадъ и Ассиръ. Сіи суть сыновья Іакова, родившіеся ему въ Падан-Арамј.

27 И пришелъ Іаковъ къ Исааку, отцу своему, въ Мамре, въ Киріаѕ-Арбу, иначе Хевронъ, гдј странствовали Авраамъ и Исаакъ.

28 И было дней жизни Исааковой сто восемьдесятъ лјть.

29 И испустилъ Исаакъ духъ, и умеръ, и присоединился къ народу своему, будучи старъ и насыщенъ жизнію; и погребли его Исавъ и Іаковъ, сыновья его

   

From Swedenborg's Works

 

Arcana Coelestia #921

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921. And Noah builded an altar unto Jehovah. That this signifies a representative of the Lord, is evident from what has just been said. All the rites of the Ancient Church were representative of the Lord, as also the rites of the Jewish Church. But the principal representative in later times was the altar, and also the burnt-offering, which being made of clean beasts and clean birds, had its representation according to their signification, clean beasts signifying the goods of charity, and clean birds the truths of faith. When men of the Ancient Church offered these, they signified that they offered gifts of these goods and truths to the Lord. Nothing else can be offered to the Lord that will be grateful to Him. But their posterity, as the Gentiles and also the Jews, perverted these things, not even knowing that they had such a signification, and making their worship consist in the externals only.

[2] That the altar was the principal representative of the Lord, is evident from the fact that there were altars, even among Gentiles, before other rites were instituted, and before the ark was constructed, and before the temple was built. This is evident from Abram, as that when he came upon the mountain on the east of Bethel he raised an altar and called upon the name of Jehovah (Genesis 12:8); and afterwards he was commanded to offer Isaac for a burnt-offering on an altar (Genesis 22:2, 9). So Jacob built an altar at Luz, or Bethel (Genesis 35:6-7); and Moses built an altar under Mount Sinai, and sacrificed (Exodus 24:4-6). All this was before the [Jewish] sacrifices were instituted, and before the ark was constructed at which worship was afterwards performed in the wilderness. That there were altars likewise among the Gentiles, is evident from Balaam, who said to Balak that he should build seven altars and prepare seven bullocks and seven rams (Numbers 23:1-7, 14-18, 29-30); and also from its being commanded that the altars of the nations should be destroyed (Deuteronomy 7:5; Judges 2:2). Thus Divine worship by altars and sacrifices was not a new thing instituted with the Jews. Indeed altars were built before men had any idea of slaying oxen and sheep upon them, but as memorials.

[3] That altars signify a representative of the Lord, and burnt-offerings the worship of Him thereby, is plainly evident in the Prophets, as also in Moses when it is said of Levi, to whom the priesthood belonged:

They shall teach Jacob Thy judgments, and Israel Thy law; they shall put incense in Thy nostrils, and whole burnt-offering upon Thine altar (Deuteronomy 33:10),

meaning all worship; for “to teach Jacob judgments, and Israel the law” denotes internal worship; and “to put incense in Thy nostrils, and whole burnt-offering on Thine altar” denotes corresponding external worship.

In Isaiah:

In that day shall a man look unto his Maker, and his eyes shall have respect to the Holy One of Israel; and he shall not look to the altars, the work of his hand (Isaiah 17:7-8),

where “looking to the altars” plainly signifies representative worship in general, which was to be abolished. Again:

In that day shall there be an altar to Jehovah in the midst of the land of Egypt, and a pillar at the border thereof to Jehovah (Isaiah 19:19),

where also “an altar” stands for external worship.

[4] In Jeremiah:

The Lord hath cast off His altar, He hath abhorred His sanctuary (Lamentations 2:7);

“altar” denoting representative worship which had become idolatrous.

In Hosea:

Because Ephraim hath multiplied altars to sin, altars have been unto him to sin (Hosea 8:11);

“altars” denote here all representative worship separate from internal, thus what is idolatrous. Again:

The high places also of Aven, the sin of Israel, shall be destroyed; the thorn and the thistle shall come up on their altars (Hosea 10:8), where “altars” denote idolatrous worship.

In Amos:

In the day that I shall visit the transgressions of Israel upon him, I will also visit the altars of Bethel, and the horns of the altar shall be cut off (Amos 3:14),

where again “altars” denote representative worship become idolatrous.

[5] In David:

Let them bring me unto the mountain of Thy holiness, and to Thy tabernacles. And I will go unto the altar of God, unto God the gladness of my joy (Psalms 43:3-4), where “altar” manifestly denotes the Lord.

Thus the building of an altar in the Ancient and in the Jewish Church was for a representative of the Lord. As the worship of the Lord was performed principally by burnt-offerings and sacrifices, and thus these things signified principally representative worship, it is evident that the altar itself signifies this representative worship itself.

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.